524 



l£5 



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BACCALAUREATE DISCOURSE 



TO THE 



GRADUATING CLASS 



OF THE 



iitbtera JIMe itmijeratg, 



DELIVERED 



) 



ON THE SABBATH PRECEDING THE COMMENCEMENT, JCLY 19, 1859. 



BY T. A. WYLIE, 

Acting President. 



f 



INDIANAPOLIS: 

INDIANAPOLIS JOURNAL COMPANY, PRINTERS. 
1859. 






BACCALAUREATE DISCOURSE 



TO THE 



GRADUATING CLASS 



OP THE 



Mmu J&tate Unikratj), 



DELIVERED 



ON THE SABBATH PRECEDING THE COMMENCEMENT, JULY 10, 1859. 



BY T. A. WYLIE, 

Acting President. 



j 



/ 












INDIANAPOLIS: 

INDIANAPOLIS JOURNAL COMPANY, PRINTERS. 
1859. 



L 
CORRESPONDENCE. 



} 



INDIANA UNIVERSITY 
July 15th, 1859. 

PROF. T. A. WYLIE: 

Dear Sir — We earnestly request for pub- 
lication, a copy of the Baccalaureate Sermon, delivered by 
you to the Graduating Class, on last Sabbath. 

Very truly, 

CHAS. M. CAMPBELL, ) M , f 

THOS. DIGGS THARP, [ 



JOHN MULLANY, 



' ("the Class. 



INDIANA UNIVERSITY, | 
July 20th, 1859. / 

Gentlemen: — I have been urged by the solicitation of 
several highly respected friends and citizens to comply with 
the request you have made for the publication of the Bacca- 
laureate Discourse, delivered the Sabbath before last. The 
manuscript is at your disposal. 

Very truly yours, 

T. A. WYLIE. 
Messrs. Campbell, Tharp and Mullany. 



BACCALAUREATE DISCOURSE. 



<<«»> 



Young Gentlemen: — I appear before you in a position, 
not of my own seeking, in a place which I had hoped would 
have been filled by one more used, and therefore more compe- 
tent for the discharge of such duties as this than I am; but 
in this I have been disappointed. And though, doubtless, 
there are many who might have been prevailed upon to 
relieve me of this task, both more able and willing, I have 
long since come to the conclusion, without however always 
acting upon it, that it is always best for every one in the 
situation in which he is placed, to endeavor, to the best of his 
ability, to perform all the work, belonging to it, unless some 
how or other providentially incapacitated. We think this, in 
the main, a good rule for young men entering upon life to 
follow, qualified, of course by circumstances. Cases often 
occur when it would be highly proper to entrust to others the 
performance of that work which has been, in the course of 
events, thrown in our path. Thus, a physician, in the course 
of his practice, may have a surgical case, the life of the 
patient may be at stake, he knows some brother physician, of 
more experience and greater manual dexterity, who can per- 
form the operation more skilfully than he ; he may regret his 
own want of skill, but if he is the right kind of a man, he will 
not suffer his pride to interfere with the best interests of the 
patient. But we have not here a matter of life and death, it 
is simply to present to you who are now about to leave these 
halls, a few words of advice and encouragement, in accordance 
with the duties of the office, and the custom of the institution. 



4 BACCALAUREATE DISCOURSE. 

With these preliminary remarks, let me direct your attention 
to an excellent piece of advice, given by the Apostle Paul in 
the fifteenth and sixteenth verses of the fifth chapter of his 
epistle to the Ephesians. 

"See that ye walk circumspectly, not as fools, but as wise, 
redeeming the time, because the days are evil." 

These words suit our times as well as they did the times in 
which they were written by the inspired author of the epistle. 
We, as well as Paul, can say, we live in an evil world, our 
days are evil, we have to make our way through the world, in 
which difficulties and dangers meet us on every hand, we 
would need to have our eyes, those watchful sentinels, about 
us, and to walk (axpi(3^g-) with precision, in an orderly 
manner, taking care as to where we step, and how we step, 
exercising all the sense we have, not carelessly or heedlessly, 
as the foolish child or blundering fool, but redeeming the time, 
making amends for any former delinquencies and follies, or 
perhaps, as the expression, (rov xaipov ggayopa£ojxsvo» } ) has been 
otherwise rendered, forestalling the opportunity, exercising 
prudence, anticipating the time, and thus, as forestallers do, 
making the most profit of it, and preparing ourselves for 
emergencies as they may arise. 

We might consider here the duty enjoined, and the manner 
in which it should be done, viz.: circumspectly, wisely, profitably, 
and in the next place, to the reason given showing the neces- 
sity for this care, because our days are evil. But we prefer to 
direct your attention rather to that which is implied, than to 
that which is directly expressed. If our days are evil, it is 
because of the depravity of our natures, and the difficulties 
and dangers which are continually presenting themselves. 
We will, then, in the first place, mention some of these hard- 
ships and perils of life in these evil days in which we live; 
and, in the second place, speak of the preparation necessary 
for meeting them, and the safeguards we may have at command. 
Not only does the Bible, but the experience of men in all 
ages, and of all races, and of all conditions in life, teach that 
a life of ease and unalloyed happiness is not to be expected 



BACCALAUREATE DISCOURSE. 5 

in this world — a world that lieth in wickedness* — a world that 
hateth the followers of Jesusf — a world whose wisdom is 
foolishness with God.| The inspired writer tells us that, 
man is born to trouble as the sparks fly upwards. || These 
troubles, and trials, and vexations, in life are partly depend- 
ent on external circumstances, and partly on the individual ; 
they depend on the object to be attained, and the mental 
constitution of him who strives to attain. Where one man 
finds a mountain, another finds only a mole-hill. Impossibili- 
ties to some, are trifles light as air to others. 

There are dangers and hardships in the way, not only of 
him who aims to achieve great things, and of him who pur- 
sues the course for which nature seems specially to have 
designed him ; but also in the way of him who tries to take 
the world easy, and attempts to let himself glide smoothly 
down the stream of time. Those who aim at great things, 
may expect, of course, to encounter the greatest difficulties. 
There are, it is true, some in the world, often indeed the 
objects of our envy, who blessed with affluence, and, one 
would think, all that their hearts could desire, who do not 
seem to be in trouble as other men, neither are they plagued 
like other men, § who to all appearance pass easily through 
life. Let us suppose that their enjoyment of the present life 
is a reality, and not a mere appearance ; may it not be the 
case that, like Dives in the parable, they enjoy their good 
things in the present, while misery awaits them in the future. 

Suppose a laudable desire to excel excites a youth; that he 
covets earnestly the best gifts the world has to give. He 
makes his arrangements to possess himself of the glittering 
prize, and determines to fight his way manfully through. 
Every eminent politician, every distinguished general, can tell 
of the troubles and vexations their high positions have cost 
them. But there may, after all, be a failure, and the prize 
may not be won. It may not be from want of talents, or 
energy, or zeal, but from — we know not what. David tells 

* 1 John v. 19. t John xv. 18. J 1 Cor. iii. 19. || Job v. 5. § Ps. lxxiii. 5. 



6 BACCALAUREATE DISCOURSE. 

us that, "Promotion cometh neither from the east nor the 
west, nor from the south; but God is Judge, He putteth down 
one and setteth up another."* And further, suppose that 
this prize sought after, merely for the sake of worldly fame and 
glory, has been attained, does it pay for the labor and trouble? 
Those who are best able, from their own personal experience, 
to answer, have answered — no! This is very much like 
spending one's money for that which satisfieth not. And 
with respect to those who have failed, they, perhaps, can, in 
their old age, look back on their past toils, with some compla- 
cency, and rejoice perhaps that they have come safely through 
them, but if this is all their reward, it is something, it is true, 
but not much. We have always thought, that the stork who 
extracted the bone from the wolf's throat, without being 
injured, was very poorly paid in the happiness it felt in 
having made so narrow an escape. Here is an interesting 
fact that we may mention in this connection, many of the 
greatest men, the truly great men, the world has ever seen, 
seemed to have never thought of their greatness. Shakspeare 
appears never to have thought that he was writing for poster- 
ity and the world. So with Newton; his friends seem to have 
taken a great deal more trouble than he did himself to present 
to the world his great and important discoveries. So with 
Washington; the great name that he has was not sought for 
by him, but it was the consequence of faithfulness, and the 
ability with which he acted in all the responsible positions in 
which he had been placed, by the importunity of his country- 
men. The same may be said of Paul. Self and glory, glory 
among men, were never thought of by him ; and of the prophet 
Jeremiah, when God informed him that he was ordained to be 
a prophet, he excused himself, saying: "Ah, Lord God! 
behold, I cannot speak, for I am a child."f So also with 
Moses, who refused, when grown up, to be called the son of 
Pharaoh's daughter, but chose rather to suffer affliction with 
the people of God, than to enjoy the pleasure of sin for a 

* Psalm lxxv. G. | Jcr. i. G. 



BACCALAUREATE DISCOURSE. 7 

season. With what reluctance, not that he despised the great 
honor that was placed before him, did he accept the commis- 
sion; "And Moses said unto God, who am I that I should go 
to Pharaoh, and that I should bring forth the children of 
Israel out of Egypt."* "0 my Lord, I am not eloquent, 
neither heretofore nor since then hast spoken to thy servant : 
But I am slow of speech, and of a slow tongue." f Preemi- 
nence among men, was never thought of by these worthies ; 
nor does ambition appear to have been any stimulus to their 
exertions. When, on the other hand, we are told that, "Once 
on a time the trees went forth to anoint a king over them, and 
they said to the olive tree, Reign thou over us; But the olive 
tree said to them, Should I leave my fatness, wherewith by me 
they honor God and man, and go and be promoted over the 
trees? And the trees said to the fig tree, Come thou, and 
reign over us. But the fig tree said unto them, Should I 
forsake my sweetness and my good fruit, and go to be pro- 
moted over the trees? Then said the trees to the vine, Come 
thou and reign over us, And the vine said to them, Should I 
leave my wine, which cheereth God and man, and go to be 
promoted over the trees? Then said all the trees to the 
bramble, Come thou, and reign over us, And the bramble said 
unto the trees, If in truth ye anoint me king, then come and 
put your trust in my shadow : and if not let fire come out of 
the bramble and devour the cedars of Lebanon." J We find no 
hesitation, no diffidence on the part of the worthless bramble 
or thistle as to undertaking this high honor, and there was no 
suspicion, on its part, of the utter worthlessness of its shadow. 
We may learn from all this that mere greatness and preemi- 
nence should not be the great object of our lives. As in 
making a journey, so in life. The traveler sets out, for some 
distant place, he may have a perilous journey before him, he 
may have, too, some business to transact by the way. If he 
is wise, he will not neglect his business for the sake of pleas- 
ure, he will not let the dangers of the road deter him, he must 

* Exod. iii. 18. t Exod. iv. 10. % Judges ix. 8. 



8 BACCALAUREATE DISCOURSE. 

go onward; but if he falls in with agreeable company which 
does not interfere with his duties, if he is commended by some, 
to whom he has been of service, if he finds some of the difficul- 
ties of the road less than he anticipated, he views these 
things as so much gain, as incidental blessings, while he looks 
for rest and the reward of his toil at his journey's end. Let 
us suppose then that it is your aim not to aspire after this 
worldly greatness, that you are not fired with that zeal which 
makes you desire "monstrari digito et dicier hie est" to be 
pointed at as you are passing along, as a distinguished char- 
acter, but wish simply to act your part well in that sphere in 
which God has placed you, you must still in these evil days 
meet with difficulties. 

To act well one's part, is to do one's duty to himself, his 
family, his country, and his God, and this must always be a 
hard undertaking in a world that lieth in wickedness. The 
notoriously wicked, for Satan is a hard master, have many 
troubles and often suffer for their misdeeds, sometimes through 
their own excesses, and sometimes they are punished as crim- 
inals by their fellow men. We are generally inclined to think 
that this is all as it ought to be ; they gather where they have 
strewed, they reap as they have sowed. But when one is 
made to suffer when conscious of doing no wrong, and con- 
scious of endeavoring to benefit his fellow men, he will often 
be discouraged, and feel that he is undergoing toil and vexa- 
tion to no purpose. 

We will mention now, a little more particularly, some of 
these sources of trouble, and anxiety, which render it neces- 
sary for us to walk circumspectly. 

Many difficulties arise from the constitution of society. 
There is a diversity among men, in natural endowments and 
in accidental circumstances, differences in pursuits, differences 
in tastes, in family connections, in language, and in religion, 
which have existed among men from the remotest antiquity, 
and which are the cause of the grouping together of men in 
different classes, forming, as it were, different circles more or 
less distinct, some larger and some smaller, intersecting each 



BACCALAUREATE DISCOURSE. 9 

other, resembling somewhat the intersecting circles formed on 
a still surface of water when the falling drops of rain first 
disturb it. In the days of Job there were the high and the 
low, the rich and the poor, the bond and the free; there were 
also then the same feelings of pride, and disposition to oppress, 
the same feelings of hatred and envy, and the same spirit of 
discontent, as we find in our own day. We find the same 
feelings and the same differences in rank, not only in those 
lands where kings rule, but also in republics, where all are 
born free and equal, and where the words liberty, fraternity, 
and equality, are in every mouth. There is a general feeling 
prevailing, particularly among those of the so called lower 
ranks, that such distinctions should not exist; but this is an 
error, they must exist, and will exist as long as the nature of 
man remains as it is. Society is a complicated machine, all 
parts are not equally conspicuous or important, but each part, 
in its proper place, is the very thing for the harmonious action 
of the whole. Sometimes, however, on an emergency, a 
wooden pin may be substituted for an iron bolt, but it does not 
answer as well. A fence rail has been made to take the place 
in a carriage of a disabled wheel, and the vehicle has reached 
its destination with this awkward substitute, but four fence 
rails could hardly take the place of the four wheels. Just so 
is it in society. We find that the Creator has endowed men 
with different talents, and has fitted them for filling different 
positions with advantage to themselves and benefit of the 
community. He bestows his gifts on no particular class, the 
fool is born in the palace, and the genius in the hovel, and 
where conventional law prevails, where a system of caste is 
established, the fool must reign, and manage the affairs of 
state, and the genius beg his bread. Thus the machinery of 
society is deranged, and the easy movement of the whole 
prevented. Christianity presents to us the proper constitution 
of society. A time is coming when it will unite all ranks and 
conditions in one brotherhood. "For," says Paul, "By one 
Spirit we are all baptised into one body, whether we be Jews 
or Gentiles, whether we be bond or free, and have been all 



10 BACCALAUREATE DISCOURSE. 

made to drink into one Spirit."* Here is the unity. But he 
tells us immediately afterward that, "the body to which he 
compares this brotherhood, is not one member, but many, and 
that if they were all one member, he asks very pertinently, 
"where were the body?" The eye cannot say to the hand, I 
have no need of thee, nor again, the head to the feet, I have 
no need of you. Nay, much more those members of the body 

which seem to be more feeble are necessary If one 

member suffers, all the members suffer with it, and if one 
member be honored, all the members rejoice with it." Here 
we have presented to us, the diversity, here the sympathy, 
here the mutual cooperation, and the harmonious and healthful 
action of the whole, and all its parts. We have been thus 
particular in referring to the constitution of society, as we 
regard it, as, at present, organized, as a source of many diffi- 
culties and dangers. 

We merely mention here, that there are difficulties which 
depend on the course of life you may pursue. Some pursuits 
have inherently in them much more difficulties than others. 
Thus the life of the soldier is generally a life of hardship. 
The life of a mariner is full of toil and trouble. Of still 
greater toil and trial is the life of the statesman. So, too, the 
lawyer, the physician,. and the divine, each one could make a 
volume of the vexations incident to his profession. So, also, 
the farmer, and the tradesman, and the laborer, and the 
lounger. But as these hardships depend not only on the 
absolute difficulty of the labor to be performed, but also on 
the mental constitution of the agent, and sometimes the whole 
trouble is in this. We may pass on to the consideration of the 
difficulties depending on the person. 

Before undertaking to carry a heavy burden, we ought to 
consider "quid valeant humeri" what our shoulders are able 
to bear. Samson carried off the gates of Gaza, we presume 
with no great difficulty. It was one of the labors of Hercules 
to cleanse the Augean stables, which he did by turning the 

• 1 Cor. xii. 13. 



BACCALAUREATE DISCOURSE. H 

river Alpheus into them. It was a labor. It was done with 
hard work. It was however successfully accomplished. For 
another to have attempted it, it would have proved to have 
been an impossibility. Just so we may sometimes aim to 
perform a work far beyond our strength, and of course there 
will be difficulty in the way. It was an easy thing for the 
eagle to carry off the sheep, and for the sheep to carry off the 
crow attempting to rival the eagle; it was impossible for the 
crow to do the work of the eagle, though easy to make himself 
ridiculous by attempting it. So sometimes a youth, stimulated 
by the saying, that what one man can do another can; and. 
captivated by the glare that is thrown around those who have 
become famous, will aim to do that which belongs to the one 
who has prepared himself for the work by long years of 
patient labor, and has been blessed by his maker with talents 
of a high order, and will thus by leaving a sphere in which he 
might have excelled, place himself in a situation where he will 
find the barriers insurmountable. It is hard to show the truth 
of this by examples, for, as a general thing, those who have 
thus aspired, have left no trace and made no mark. The 
aerial castles, which still remain castles in the air, that some 
in the decline of life could tell us about, would illustrate this 
point, and the unread epics and the ponderous tomes in all 
departments of literature and science, which are sometimes 
exhumed in old libraries, are a more tangible evidence of labor 
expended in vain. 

Difficulties often arise, not from any want of talent, but 
from some peculiarity of disposition. 

Sometimes a disposition to be too censorious throws obsta- 
cles in the way of success and usefulness. Every one has his 
faults, u nemo vitiis sine nascitur" It is no hard matter for 
me or you to take up the character of any person with whom 
we are well acquainted, or who has been long before the 
public, and find and present prominently to view a great many 
faults, real faults, and often too, with little trouble we can so 
rub them up, and burnish them, that when presented to the 
view of others, they will be called glaring. Perhaps this may 



12 BACCALAUREATE DISCOURSE. 

be the reason why, in the political world, it often happens 
that one comparatively unknown to fame is preferred to 
another, who has been long before the public, and upon the 
whole has done well, but who has a biography, and whose 
faults and failings it is easy to bring to light and exaggerate. 
The finest work of art will not bear examination with a lens, 
nor will the best men we know, stand an examination under 
the microscope of censoriousness. The purest water from the 
fountain presents innumerable motes in it, when viewed in the 
sunbeam. This spirit of censoriousness will never gain the 
affections, it chills the warm emotions of the heart, and 
represses the kindlier feelings. It invites indeed all with 
whom we have anything to do to oppose us, and throw all the 
obstacles they can in our way. He must be a rare genius 
indeed who is able to surmount them, and a strange genius 
who would desire to encounter such difficulties as these. We 
must remember too, that with what measure we mete it will 
be measured to us again, and the operation of removing the 
beam from our eye, will be performed for us, with rather more 
roughness than scientific skill. We must not infer from what 
has just been said that our doctrine is, that sin should not be 
reproved, or that we must wait for our own perfection, before 
Ave raise up our voices against, or try to repress evil. What 
we condemn is, that disposition to search after the faults of 
others, bring to light their peccadilloes, and thus, by forget- 
ting our own faults, to exalt ourselves by this unfair compari- 
son with others. We find none of this censorious spirit in 
that perfect specimen of human nature, the man Jesus. He, 
it is true, did denounce with extreme severity the hypocritical 
Scribes and Pharisees, he had authority to do so, and he 
condemned them for their wicked acts, and the injury they 
were doing to the community; exposing and condemning at 
the same time their vain glorious spirit. But with respect to 
the poor and degraded, the publicans and sinners, in whom 
his omniscient eye could see so many blemishes, and faults and 
sins, with what kindness and consideration does he always 
address them, and do for them the favors that they sought. 



BACCALAUREATE DISCOURSE. 13 

We might mention also, bodily and mental indolence as 
putting imaginary mountains of difficulty in the way, which 
are often as hard to surmount as if they were real. "The 
slothful man saith, there is a lion without, I will be slain in 
the streets/'* "The way of the slothful man — the same wise 
man tells us — is as a hedge of thorns," that is, as there is no 
getting through a hedge of thorns without great pain and 
trouble, so the indolent find the way they have to walk 
difficult in the extreme. 

We have been hitherto speaking of the hardships you may 
be called upon to encounter in life; these often imply and 
involve danger, but not always; a person may try to walk on 
a narrow edge, he may find it hard to do, but not dangerous. 
Let us then say a word on the dangers which frequently 
present themselves on the way that lies before us. We need 
hardly here refer to physical dangers, if we may so call them, 
serious enough indeed, by which life is put in jeopardy at 
every step, and against which no foresight can always guard. 
The pious and the impious, the wise man and the fool, are 
indiscriminately sunk to the bottom of the ocean with the 
foundering ship. The desolating pestilence spares neither sex 
nor age, neither high or low, or rich or poor. "All things 
come alike to all ; there is one event to the righteous and to 
the wicked; to the good and to the clean and to the unclean; 
to him that sacrificeth, and to him that sacrificeth not; as is 
the good, so is the sinner, and he that sweareth as he that 
feareth an oath."f But there are evils against which we may 
guard, and against which it is worth while, particularly for 
those about to enter into active life, to put themselves on their 
guard, as the ruined hopes and blasted prospects of thousands 
show, whose future was to them once as hopeful and cheering as 
yours is to you. Not more plainly do the bleaching bones of 
camels and of men, which the traveler through the desert 
sands meets with, tell him of she perils of his journey, than 
the ruined condition of many whose life was once full of hope, 



• Prov. xxii. 13. f Eccl. ix. 2. 



14 BACCALAUREATE DISCOURSE. 

point out to us the perils of life's journey. Look at the 
myriads whom intemperance has ruined, who were once as 
able to resist the temptation as any of you. Look, too, at the 
ruin that the spirit of covetousness has brought on many a 
one, who seem to have thought that life consisted in the 
abundance of the things that they possessed. Look at the 
numberless temptations presented to men in power, to betray 
the confidence reposed in them, who through a spirit of 
extravagance or covetousness, appropriate to themselves the 
treasure with which they may be entrusted, or by false pre- 
tences make public funds their own. Well would it be for the 
community if the evil consisted only in the pecuniary loss it 
sustains, or if the evil consisted only in the loss of self-respect 
or character, or the utter ruin of the individual ! But those 
who are set on high places are examples, their conduct is 
authority, and if the system of peculation can only be carried 
on successfully, that is, so as to have the appearance of being 
done according to law, a host of imitators will arise in every 
inferior grade of life. Even the robber will find an argument 
to justify himself, and will say, if these great men may with 
impunity rob a rich public treasury, why may not I appropri- 
ate to myself the contents of some rich man's purse. If, too, 
those who are set up to make laws, break them, or make the 
administration of justice a farce in the higher courts, what 
may we not expect in the lower. 

Human nature is much alike wherever we find it. All men 
have their failings, their appetites and desires. The world is 
full of temptations to excessive indulgence — full of induce- 
ments to gratify ourselves altogether irrespective of the rights 
of others. The great tempter himself is always busy, operat- 
ing on the weakness and depravity of human nature, seeking 
the ruin of all. There are dangers on every side against 
which we must guard, and for which we must prepare. 

Banger attends lofty aspirations. Even those who are best 
prepared to scale the rugged mount of fame, are in continual 
peril. A brave heart, energy, and self-reliance arc necessary 
for one who would scale these steep ascents. But more is 



BACCALAUREATE DISCOURSE 15 

necessary than confidence and assurance. Of these two qual- 
ities the aspiring Phaeton had a superabundance. His young 
and inexperienced heart beat high, at the thought of the glory 
he would derive from driving the chariot of the sun for a 
single day. His father presented to him the great difficulty 
and danger of the undertaking, but all in vain. He held his 
parent to his rashly made promise. He made the attempt, 
and brought ruin on himself, and disaster to the world. He 
had the consolation, perhaps, in his dying hour arising from 
the reflection that he had failed in a mighty undertaking. 
Icarus, too, raising himself on wings, which his skilfull father 
Diedalus had made for him, by flying too high, soaring too 
near the sun, his wax-united pinions felt its influence, and he 
lost his life, and had the honor of giving his name to the 
Icarian sea. These are dangers to which the ambitious, who 
undertake tasks for which they are not competent, are contin- 
ually exposed. 

We now turn to the Preparations for, and safeguards 
against difficulties and dangers. 

If a journey must be made through a dangerous country; 
if the company of travelers is large; if they are well armed; 
if they are vigilant and courageous; we will not feel very 
apprehensive as to their safety. We will speak of them as 
being a strong band. Their strength, which consists in their 
courage and their preparation, is their safeguard. If an 
enemy makes an attack on a well built and well garrisoned 
fortress, the safety of those within depends on its strength, 
and their remaining within the enclosure. Those that are 
weak are thus virtually made strong by the situation in which 
they are placed. If the large vessel lying at anchor is 
exposed to the sudden gale of wind, should its cable part, ruin 
awaits it. Its safety depends on the fibre of the well twisted 
hemp, or on the tenacity of the noble metal iron. So, my 
young friends, in the journey of life, in the great battle of life, 
there is need constantly of strength. Of strength to resist, 
strength to attack, strength to hold on to what we have 
attained, strength to reach forward and grasp more, strength 



1(3 BACCALAUREATE DISCOURSE. 

to stand and maintain our standing, strength to go, to walk, 
to mount up, and fly, strength in our individual capacity, and 
strength in our connections with others. We will sometimes 
speak of a person, as a strong man, who has the ability to 
control men, manage and direct affairs, present important 
truths either with the mouth or pen, in such a way as to con- 
vince the doubting or counteract the efforts of the designing. 
We never, in this connection, think of the brawny sinews, or 
the strength of arm. Paul the great Apostle to the Gentiles, 
was a strong man, judging by the power he exerted when 
living, and has exerted and still exerts by his writings. Yet, 
according to all tradition, he was small in stature, and no 
doubt his enemies were not far wrong when they said of him, 
"his bodily presence is weak."* He speaks of himself, 
indeed, "as being mean in outward appearance," f and of the 
kindness of the Galatians for not scorning or loathing him on 
account of his bodily infirmity .J We might refer to the 
emaciated Calvin, and call him a strong man, when we reflect 
on the power he wielded in his own day, and the influence of 
his writings at the present time. Compared with these men, 
Samson and Hercules and Milo were weak. The wise man is 
strong. So says Solomon. Knowledge is poiver. So says 
Lord Bacon. The same sentiment is expressed by both, by 
the former concretely and the latter abstractly. Wisdom, 
true wisdom, is the great desideratum in making what may be 
called a prosperous voyage on the ocean of life. The expe- 
rienced navigator who knows of the hidden rocks, and has 
prepared his vessel for the storm, and for the prosperous gale, 
rides safely into port. So he who has that wisdom which is 
profitable to direct, can avoid the dangers and grapple success- 
fully with the difficulties and dangers he may meet with in 
life. 

The wise man readily perceives the relations of things. 
"Wisdom indeed consists in the choice of proper ends and 
proper means." Ingenuity, skill, design, are terms which 

* 2 Cor. x. 10. | 2 Cor. x. 1. J Gal. iv. 14. 



BACCALAUREATE DISCOURSE. 17 

imply the perception of these relations, the adaptation of 

means to ends, and are certainly implied in the term wisdom. 

But there may be evidences of ingenuity, skill, and design, 

and still the person who presents these evidences could hardly 

be regarded as wise. If a person should spend his time and 

labor in contriving a machine for accomplishing some object 

which could be done better by more simple means, we would 

hardly call him wise, though we might praise him for his 

ingenuity. The counterfeiter, the gambler, knaves of various 

kinds, often display more skill and exercise more prudence in 

their nefarious occupations, than the honest man does in the 

successful pursuit of his business. We may call these knaves 

shrewd, long-headed, skilfull and ingenious, but we would 

hardly call them wise. Still the world calls "him intelligent, 

who manages his affairs well, who by his sagacity remunerates 

himself well, and who elevates himself among his fellow men; 

while perhaps the only object he had in view, was his own 

personal aggrandizement. So that we find the term wisdom 

sometimes used when there is a choice of means for improper 

ends : and we must determine the character or the quality of 

the wisdom — whether it is praiseworthy or desirable, or 

whether to be condemned and rejected — by the object to which 

it has reference. Thus we are told that the children of this 

world are, in their generation, wiser than the children of 

light.* And we are also told that, "the wisdom of this world 

is foolishness with God."f 

The term knowledge is sometimes confounded with wisdom, 
but they are easily distinguished. In the words of Dr. Dick : 
"Knowledge is the simple apprehension of things as they are, 
as the eye perceives the objects presented to it; wisdom is 
the arrangement of our ideas in proper order, and in such a 
train as to produce some useful practical result. The instru- 
ment of acquiring knowledge is the understanding alone; but 
wisdom implies volition, or a purpose to effect an end, and tl e 
choice of the means by which it will be accomplished. In 



* Luke xvi. 8. t 1 Cor. iii. 19. 



18 BACCALAUREATE DISCOURSE. 

creatures they are often separated. Wisdom cannot exist 
without knowledge, but knowledge may exist without wisdom, 
and accordingly there are men possessing very extensive 
information, who in their conduct give many proofs of thought- 
lessness and folly.''* 

The merely learned man, who has much knowledge, but 
little wisdom, is like a man who keeps his library in a box, 
the books thrown in without any arrangement. The wise 
man, on the other hand, keeps his well arranged on shelves ; 
the former has the same knowledge, or perhaps a great deal 
more knowledge than the latter, but he seldom has it at com- 
mand, and were it not for the gratification it gives himself, he 
might as well have no knowledge at all. The other can use 
what he has to the advantage both of himself and others. 
Learning or knowledge is like the stock of goods, and wisdom 
the ability to arrange and display it, and dispose of it. In 
education it is of importance to acquire the stock of ideas, but 
of more importance to acquire skill in the arrangement and 
use of them. And as the prudent business man is continually 
adding to his stock and extending his business, so will the 
professional man be always a learner, and will thus be adding 
to his strength and usefulness, and will prepare himself for 
the difficulties he may have to encounter. We may also see 
from this, the propriety of the Apostle's exhortation, not to 
act as fools, but to walk with precision, with accuracy, as wise 
men do. 

In the different professions there is a stock of knowledge 
which is peculiar to each, which should be laid up in prepar- 
ing for that particular walk in life. The Physician has to 
direct his attention to subjects very different from those that 
the Lawyer studies; while, at the same time, there is a certain 
sort of knowledge common to and necessary for all, which 
every one should have in order to enable him to maintain a 
high standing in the community. In whatever pursuit, then, 
you may engage, your success in life, your ability to meet its 

* Dick, Vol. 1, Sec. xxii. 



BACCALAUREATE DISCOURSE. 19 

hardships and encounter its dangers, depends on this God-given 
wisdom, and the ability that it gives you, to use to advantage 
the talents entrusted to your care. It is true, that in some of 
the walks of life, it requires, at least as far as this world is 
concerned, but little wisdom in directing one's course. Take, 
for example, the life of him who, born to affluence, has 
nothing to do, and who does it faithfully, and lives to eat, and 
to furnish the tailor with a walking advertisement; even this 
fop will find some wisdom necessary for him, not much 
indeed, but a little — a very little. He knows how to put on 
his clothes with taste; he knows how to walk with grace, not 
circumspectly however, for his eyes are in the ends of the 
earth ; he knows, too, when he is hungry, and how and what 
to eat; he needs some wisdom to direct and control this 
knowledge. The small stock of knowledge he has proves 
sufficient for his purpose; his chief end being to glide 
smoothly through life, and so he often does, until in old age 
he may come to the rapids, the existence of which he did not 
know, and at last the cataract receives him, and there we 
leave him. 

If the great and only object of your life is popularity 
among men, or to get in some office of honor and profit, it 
will require a much greater amount of wisdom, both in 
preparing yourselves for the place, and in overcoming the 
obstacles in your path. As to the quality of this wisdom, as 
things are now-a-days, we have not much to say ; nor have we 
anything to say against the desire to be popular — to be held 
in esteem by those with whom we associate — nor do we say 
anything against the desire to hold a responsible office, but 
we do find fault with the overweening desire sometimes mani- 
fested to become popular by those who care nothing for the 
reality, if they only have the appearance of being meritorious, 
who desire this distinction among men, so that their own 
inordinate vanity may be gratified by the incense that is 
offered to it. As it is our design to show how we may prepare 
for, and avoid, and overcome, and resist, the hardships of life, 
in this present world, it may not be amiss to give a word of 



20 BACCALAUREATE DISCOURSE. 

advice to the mere popularity seeker. Let him feel the 
importance of assurance, and act accordingly. Aided by this, 
let him become all things to all men, of course with a much 
greater power of adaptation than the Apostle, who among the 
Jews became a Jew, among the weak became weak, and 
among the Athenian Philosophers, he was a Philosopher; but 
there was a limit to his power of adaption, when at Lystra he 
could not become a heathen God, though he might have, by so 
doing, increased his popularity almost indefinitely among the 
idolatrous people. No! there should be no limits of adapting 
oneself, to him who aspires after universal popularity. Among 
the pious, he is pious; among infidels, he scoffs at all revealed 
religion; among the profane, he is profane. He is a gentle- 
man among gentlemen; a rowdy among rowdies; he laughs 
with those that laugh, and seems to weep with those who 
weep ; and he drinks with those that drink. So that, by thus 
becoming all things to all men, he may, peradventure, gain 
some applause, and save some — votes. We hope better things 
of you, young gentlemen, than that you should be satisfied 
with these low things; you, I trust, will always aspire after 
something that is truly ennobling, and are resolved to seek 
for that, let the consequences, as to the present life, be 
what they may. 

There is nothing, in my judgment, that fits a man so well 
for meeting the difficulties of life, and surmounting them, as 
the having a conscience void of offense. That inward monitor 
not only warns, but strengthens and inspires with confidence, 
if its possessor will only pay attention to its friendly sugges- 
tions. It is not to him like the rattlesnake, which warns and 
then inflicts a deadly wound, but like the trusty watch dog, 
whose bark gives notice of the presence of the enemy, and 
who stands ready to defend his master with his teeth. Its 
admonitions, we are aware, are often unheeded, and they who 
do so, only store up for themselves wrath, against the day of 
wrath, and this now friendly monitor will inflict the painful 
wounds of remorse, and become itself the worm that never 
dies. We know that the temptation is often strong to stifle 



BACCALAUREATE DISCOURSE. 21 

and disregard the voice of conscience, particularly in those 
cases where its suggestions should be most scrupulously 
attended to. Cases of this kind frequently occur to men in 
public life, who too often think but little of the world to 
come, when by yielding to their convictions of right, they will 
lose caste, and put in jeopardy their fortunes and their future 
prospects. What are such men to do? they have not lived 
for the eternal world, but only for the present; if, then, they 
lose their present advantage, they lose all. Hence, we find 
if sacrifices must be made in order that conscience may be 
satisfied, so few that are ready to make the sacrifice, so few 
who are ready to leave all and follow the Saviour. Suppose 
a person has toiled and struggled and labored hard for years 
to attain those things which he esteems good, and has thought 
of nothing more than present advantage; why should he lose 
all these things, when a lie would save them? When, by 
injuring some poor obscure and friendless individual, or com- 
munity, which the world could easily spare, why hesitate to 
do it, when a great advantage would accrue to ourselves? 
why hesitate to do the wrong? Why should the statesman 
care for an evil which may result from his action, when 
posterity perhaps, will be the only sufferers? But why 
regard posterity? Posterity never did anything for him — 
Posterity has no existence. Perhaps he will console himself 
with the reflection that God will bring good out of the evil he 
is doing. Why should Pontius Pilate hesitate to scourge 
Jesus, the humble and friendless Nazarene, and deliver him 
into the hands of wicked men to be put to death? though he 
knew him to be innocent, and had the power to release him, 
though doubtless, it would have been at the risk of his com- 
fort, and popularity among the Jews. We all, somehow or 
other, feel that we ought always to act according to our sense 
of right, and we feel too that, in the long run, it is best for 
the community, that right and justice should always prevail, 
but it is hard for us to give any reason to one who lives only 
for the present life, why he should forego so many advantages 
and suffer so much evil, merely for the sake of doing what 



22 BACCALAUREATE DISCOURSE. 

conscience approves of. The truly, upright, honest, conscien- 
tious Christian man is often compelled in this life to spend 
his days most wretchedly, and that too on account of his 
integrity. Paul says : "If in this life only we have hope, we 
are of all men most miserable;"* and in the same chapter he 
refers to the folly of encountering difficulties in maintaining 
the truth, if we live only for the present life; our wisdom, if 
there is no hereafter, is to follow the epicurean direction, "to 
eat, drink, and be merry, lor to-morrow we die." In fact, 
young gentlemen, this innate feeling that we have, that we 
find existing in all races of men, and in all ages, of the 
obligation we are under to do right, and to acknowledge the 
supremacy of conscience, taken in connection with the fact, 
that virtue is not only not rewarded, but is often actually 
punished as a crime, is almost a perfect demonstration of the 
doctrine that there is a future state of rewards and punish- 
ments. From what we have now stated, we think we have 
the key to the explanation of the actions of two different 
classes of eminent men the world has presented. The one 
comprehends those who are guided in their actions by expedi- 
ency and self interest, who are often pests to society, and 
unhappy in their lives; the other, those of whom the world 
was not worthy; whose aim in life was to live uprightly, and 
to promote the best interests of mankind, and to resist the 
evil and tyranny of the former class, in their selfish efforts to 
elevate themselves among their fellow men. We need not 
ask which of these two classes is more worthy of our com- 
mendation and imitation. Let then conscience, conscience 
enlightened by God's truth, reign supreme; it will often 
enable to avoid evils and troubles, if it do not, it will prepare 
for encountering and conquering them; and it always, in 
whatever situation its possessor may be placed, produces an 
enviable state of mind. 

Often it requires great zeal, and energy, and activity in 
order to meet successfully the troubles and vexations that 

* 1 Cor. xv. 10. 



BACCALAUREATE DISCOURSE. 23 

present themselves; but there are cases which occur when one 
who has a good conscience, in the midst of commotion and 
confusion, raised by evil doers, may find that his best course 
is to do nothing — is to remain at rest, like one in an impreg- 
nable fortress when savages are yelling around it. 

When the Israelites were threatened with an invasion of 
the Assyrians, the inhabitants of Jerusalem were in a terrible 
perplexity, they were for sending immediately to Pharaoh for 
help. The prophet Isaiah condemned their policy, he told 
them, speaking in the name of Jehovah, that, "their strength 
was to sit still." * 

Many years ago there was a society, formed in the city of 
Philadelphia, of infidels, enthusiastic admirers of Paine, whose 
object was to put down the upholders of revealed religion, and 
defame and abuse all that the Christian regards as most holy. 
The clergy of the city were somewhat alarmed; how were 
these infidels to be met? in what way restrained and pre- 
vented from doing injury to the cause of religion? were the 
anxious questions proposed. After various suggestions had 
been made, it was finally agreed to let them alone. And the 
result showed the wisdom of this course. Thus, often fanatics 
arise, possessed, as it were, by some crotchet, some new 
religion perhaps, or some scheme by which all evils may be, 
in a very short time, removed from the world; many are 
misled, and quite a commotion is produced in the community. 
What ought to be done ? Of course a general rule cannot be 
laid down, but this we think may be safely said, as long as 
they write and talk, and rant and rave, and attempt to carry 
all before them by getting up an excitement, and strive to 
provoke retaliation, it is far better to present nothing for 
them to work upon, but to let them run their course, keeping, 
as far as is possible, all the children out of their way. It is in 
vain to reason with such, they care not for reason; it is 
useless to present the truth to their followers, who, honest 
though they may be, are blinded by their prejudices; it would 

* Isaiah xxx. 7. 



24 BACCALAUREATE DISCOURSE. 

hardly be worth while, if there were power to fine and im- 
prison such, for this would give them something of the aspect 
of persecuted sufferers, and give them some of that notoriety 
which they covet so much. The counsel given to the Sanhe- 
drim by Rabbi Gamaliel, when the Apostles were brought 
before it, was sensible : "Now I say unto you, refrain from 
these men and let them alone, for if this counsel or this work 
be of men, it will come to nought."* Yes! let them alone, 
for in the cases to which we have referred the work and 
counsel is of men, let them, and those whom they have deceived 
have full swing — let them shout, and hoot, and rave, and 
bellow, to their heart's content, let them strain their arms in 
beating the air, and their lungs with their vociferations, and 
when they are tired, they will quit, and, like the infatuated 
herd of swine we have read of, before long, they will rush 
down some steep place into the sea of oblivion. 

We would be neglecting our duty if we would not, in 
speaking of these various safeguards, present to you religion 
prominently and preeminently, as we have aimed to do, 
implicitly in what we have already said, as the great safeguard. 
We mean by religion, the religion of Jesus, as presented to us 
in the Bible — "that acknowledgment," as the word implies, 
"of our bond or obligation, as created beings to God our 
Creator, .... and a strict and conscientious discharge or 
observance of our duties or obligations to each other as fellow 
creatures, or creatures of the same God." 

Religion has not, it is true, always preserved its professors 
against the tribulations of life^ indeed it has been the occasion 
of great calamities, and of the severest sufferings, but it may 
be asked, has the neglect of religion been more fortunate in 
this respect; we think if we would look at the matter aright, 
not referring to individual instances, but to the general influ- 
ence of religion, and of irreligion or infidelity, we would find 
that for the one evil that religion, in a worldly point of view, 
has occasioned, the want of religion has occasioned ten : and 

*Acta v. 38. 



BACCALAUREATE DISCOURSE. 25 

for the thousands of blessings, real sweeteners of life, that 
religion has produced, infidelity, perhaps — we will try to do it 
justice — has been the cause of one. The plain proof of this is, 
the elevation of Christian nations over all others; and if that 
small leaven of pure Christianity which is working in the so 
called Christian nations of the world, can effect so much, what 
would be the case when they are, as they certainly will be, 
completely pervaded by its influence. This benign influence 
on the community is of course produced by its action on the 
individual. While he who seeks the "bubble reputation e'en in 
the cannon's mouth," and wades through blood for crowns and 
greatness, often committing excesses, and doing deeds of high 
handed villainy, which can be imperfectly palliated only by 
the terrible necessity of the occasion, is filled with anxiety 
and fear, and is dissatisfied and unhappy, even if successful in 
the object of his pursuit; he whose heart is filled with the 
religion of the Son of God, has none of these peace-destroying 
and heart-corroding cares and fears. He may be a sufferer. 
His religion may not enable him to escape the evils, but it 
enables him to endure. It gives its possessor a noble and 
elevated character, which even the infidel cannot but admire. 
About eighteen hundred years ago, the Emperor Nero sat 
upon the throne of the Roman Empire. He was the repre- 
sentative of the most powerful monarchy the world has ever 
seen. He was however detested and loathed even by the 
corrupt Romans. They despised him for his want of dignity, 
for his insatiable desire of applause. Before him stood Paul 
the prisoner, in fetters, accused of sedition, one of a despised 
and persecuted sect. The one had all that an ambitious man 
could desire, the other had none of those things that the world 
calls good. Which character would any one in his senses 
envy most? Who would prefer the Nero to the Apostle — the 
Emperor to the Christian prisoner.* 

It is unnecessary for me to dwell on the excellence of that 
book of books, which contains the revealed will of God, and 

* See Howson & Conybeare's Life of St. Paul, Vol. II., p. 632, &c. 



0(3 BACCALAUREATE DISCOURSE. 

should be our rule of faith and manners; and to which, as 
supreme authority, we refer you for the principles of the 
Christian Religion. We cannot commend this sacred volume 
to you in too high terms. Look at its treasures of wisdom, its 
sublime and its heart-touching poetry, its deep philosophy, its 
simplicity of style, its adaptation to all ages, to all ranks and 
races and conditions; it is a book for the king — for all in 
authority — for the deep-thinking metaphysician, and for those 
in the very humblest walks of life; presenting precepts and 
principles invaluable to all, even as regards the present life. 
It is true, it records some things hard to be believed, but it 
seems to us that there could be no miracle greater than^ this, 
that we should find persons living in ages so remote from each 
other as the sacred writers lived, speaking different languages, 
as many of them did, of pursuits and conditions in life so 
different, as we know many of them to have been, all with one 
united voice testifying to the great truths of the Christian 
Religion. They all declare the unity of God; they all teach 
us his absolute sovereignty; they all teach man's depravity; 
and that there is but one way of salvation, viz. : that by the 
atoning blood of the Lamb, slain from the foundation of the 
world. If in the days of the author of the cxixth Psalm, the 
reply to the question: "By what means shall a young man 
cleanse his way?" could be given in this language, "by taking 
heed thereto according to thy word," with how much more 
force, when we have the complete canon, when we have the 
utterances of Him who spake as never man spake, can we 
commend to you, and all young men, this sacred volume as 
their moral law, as the book of books, as the fountain of 
wisdom for the living and the dying! 

Would 'st live? The path of life 

This book prescribes pursue. 
Is death at hand? It telleth thee 

How death thou may 'st subdue. 

What noble examples have we in the sacred volume of great 
and good men. Men, it is true, with imperfections and infirm- 



BACCALAUREATE DISCOURSE. 27 

ities like ourselves. They gained favor with God, we need 
not therefore be discouraged. But we want a perfect model, 
and that the sacred volume furnishes. 

The sculptor, who has a desire to excel, and feels within 
himself the stirring of genius, will not content himself with 
inferior models, he will leave his native land and go to Italy, 
where the art has almost reached perfection. His beau ideal 
of the human form is not found in any single individual, but 
the perfections of many are grouped together into his one 
faultless image. Let me then commend to you who desire to 
form as nearly as possible a perfect character, Jesus, the son 
of Mary, the brightness of His Father's glory, and the express 
image of his person, as the model man. In Him, in whom is 
united both the divine and human natures, we have a character 
of sinless perfection; in whom and by whom human nature is 
exalted, and the sinful children of Adam may be prepared for 
an elevation, and for a condition high and holy beyond any- 
thing we can imagine. 

While thus having endeavored to show the necessity of 
walking circumspectly, by presenting some few of the dangers 
and hardships which we are most likely to encounter, and also 
the preparation necessary for meeting them, and of some of 
the safeguards which we may have at command, let us now, in 
closing, direct your attention to the expression, contained in 
the text, "redeeming the time." 

There is no one, we may safely say, who has thought at all 
on the subject, who has not at some period or other of his life, 
regretted opportunities lost, time wasted, or badly used. 
Time past can never be recalled, it is one of the absolute 
impossibilities, impossible even for Deity himself, to undo 
what has been done, to roll back the wheels of time, so that 
we may gather up some of the precious moments we have lost. 
Hence the unavailing regrets of many in their old age, If they 
only could live their lives over again, how differently they 
would have acted, they will blame themselves for their folly 
in not taking advice of the experienced; of their stupidity in 
not seeing the evil consequences of many of their own vain 



28 BACCALAUREATE DISCOURSE. 

notions; and in despising the means once within their power 
of guarding against the evil day. Their opportunity is forever 
gone. The harvest is past, the summer is ended and they are 
not saved! While to these and to you the past is irretrievably 
gone, to you, however, there is this difference: they are 
ending their days, to them the night is coming in which no 
man can work ; for you, we trust, there is a bright future, 
and we have not much reason to believe that any of you 
have much misspent time to regret, but whatever it may be, it 
may be redeemed, though it cannot be recalled. He who has 
trifled away his time, may sometimes avoid the evil conse- 
quences of his folly, he may run and reach the train just as it 
is starting. He redeems his time, but far better would it be 
to improve the precious moments as they pass, and save one's 
self the trouble and the vexation and risk of this extra exer- 
tion. By doing the right thing in the right way, at the right 
time and in the right place, much trouble will be avoided, and 
there will be none of that remorse which so embitters the 
years of those who look back on a life of wasted, or worse 
than wasted time. 

It will be unnecessary for me to detain you by endeavoring 
to enforce what has already been said by referring to the 
profit resulting from pursuing such a course as we have 
suggested. As far as the enjoyment of the blessings of this 
world is concerned, the honest and honorable course required 
by Christianity, is in no wise inconsistent with the accumula- 
tion and enjoyment of wealth. In fact it gives a peculiar zest 
to the luxuries of the wealthy, and makes the little that a just 
man hath more and far better than the wealth of those who 
are lewd and wicked. Neither is a religious profession incon- 
sistent with being in high esteem in the community. The 
truly conscientious Christian man scorns to court the favor of 
any class by cringing sycophancy. He commands respect, 
and even should he, by his opposition to evil, incur the ill 
will of a majority, the esteem that he retains and commands, 
small as it may be, is worth far more than that which is 
purchased by the popularity seeker, who so anxiously hunts 



BACCALAUREATE DISCOURSE. 29 

after it, and who flatters in order to gain it, and is often 
despised by those who profess to praise him and support him. 
Further, can we value sufficiently an approving conscience? 
Certainly that man is not to be envied who dreads nothing so 
much as communion with himself, who plunges into all 
excesses in order that he may escape the uneasiness his 
conscience would give him. And suppose that the battle of 
life has been fought, and you can say, as was said by a hero 
of old, that you had fought a good fight, that you had kept 
the faith, and that you were ready to receive that crown which 
God the righteous Judge had laid up for you. Is not this 
worth something? Certainly he is much to be pitied who does 
not think that a happy eternity is worth his seeking and his 
winning, and to be preferred to all that the world can give, 
yes, to the whole world itself! 

It will do no harm to you, young gentlemen, not to be too 
sanguine in your expectations, as to the ease and success you 
may have in the future. If God in his good providence gives 
you peace and prosperity, regard it as it really is, a gift — as 
so much clear gain. If hardships and dangers present them- 
selves, meet them and overcome them; and remember, for no 
one likes to make a bad bargain, not to spend your labor for 
that which profiteth not, not to wear away your life for that 
which, at the close of it, you yourselves will pronounce vain 
and altogether worthless, at the same time sacrificing an 
eternity of happiness. Should a life of ease and pleasure and 
worldly honor, and a life of hardship and suffering, be pre- 
sented to your choice, on the supposition that these conditions 
should be reversed in the eternal world, choose, by all means, 
the evil that will end in good, not the good that will end in 
misery. This thought is prettily expressed in a Latin epigram 
I have met with, on a crown of gold and a crown of thorns : 

"Behold two crowns! the one, a crown of thorns, 

The other crown, of gold. 
That one with jagging prickles, rough, while this 

Full many a gem adorns. 



30 BACCALAUREATE DISCOURSE. 

Thou see 'st, ! man, the thorns, those piercing thorns 

Do heaven call to mind; 
Proofs are they of high heaven's boundless love — 

Of Christ's love for mankind. 

If thou art wise, and when the chance is given, 

The thorns choose for thy head. 
The crown now bearing thorns, in after time 

Will rays of glory shed. 

Beware of that which shines with dazzling light 

Of gold, deceitful gold! 
Now sending forth its rays, in after time 

Death's stings it will unfold. 

Come then! who e'er thou art, or young or old, 

Desiring to pursue 
The thorny path of right, attend these words, 

And thou will find them true. 

Within the crown of gold a crown of thorns lies hid, 

Within the thorns is gold. 
Choose not that good which ends in ill; but choose 

Those ills which good enfold." 

With this good counsel we close, and I now, in my own 
name, and that of my colleagues, express our best wishes for 
the prosperity of you, with whom we have spent many pleas- 
ant hours, and have had so little to mar the comfort of that 
interesting relation in which we have been placed for a few 
years past, and our prayer is that God the Saviour would have 
you constantly in His holy keeping, and would guard you 
against the evils of life, and would prepare you for a life of 
activity in His service, in His own heavenly kingdom. 



HON • 3, 



ik. 



1 



LIBRARY OF CONGRESS! 



028 342 330 P 



